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of @ontents:

Michael LaRocque, 1998.


g,euen-fofb anb
ONA, 198geh.
Of g,inisfer
- or am a g,inister g,atanist
Lyceus, ONA.
g,afan anb ffje g,inisfer
Extracted from Hostia Volume I, ONA, 1992eh.
)fonen
ONA
ffje glTeans, Jtnb.
ONA
g,cience
Peter Georgacarakos, White Order ofThule.
glTaftrocosmos
ONA, 1997eh.
J[ogic of
Ragnar Redbeard, 1896.
g,inisfer
Lyceus, ONA.
Jtsoferic - aMifionaf nofes
ONA
Jtsoferic in
Thomian, ONA.

Christos Beest, ONA. 1998eh.
~ i j e ~ i v e r
Michael LaRocque, 1998.
Cftr he figure stood with pride
~ along the mouth of the river,
a solitary witness to the precious
gift which nature had bestowed
upon his soul. Of what conse
quence this may have upon not
only his being, but of all who had
crossed before him, there was no
telling. Upon his arrival, the river
had erupted forth, billowing for
ward that of liquid fire, brilliance
born of life; a life filled with the
power to shape mountains and the
lives of men, yet tranquil enough in
it's motion to induce sleep upon
the same. This embodiment of
Mother had been born from the
tears of Gods, to be presenced by
only those of rightful choosing.
From the wind there came
voices, of which each uttered gentle
whispers of welcome in their pass
ing, as well as details of natures ef
forts toward the coming winter,
and the darkness that would fol
low. Within this, wind and water
coupled to form the backdrop of
what is now one mans sanctuary, to
be used in times of need when the
moon eclipses even the brightest of
hopes, and the faintest of memory.
To this the lone magickian
was given strength through action,
from which did he erect a Temple,
undying in it's grandeur and scal
able only through the limitlessness
of imagination, its uses for that of
workings known only to him. Of
wood gathered throughout the
darkest of forests and stones
shaped through timeless assaults,
did the magickian construct an al
tar, it's purpose rendered through
the permits of his only Will, the
attainment of true being, through
the perfection of body, mind, and
soul.
Creatures of the forest,
long since accustomed to the ways
of this man, proved their trust
through protection and neutrality
when needed, for without this
friendship failure was assured.
Three months since the arrival of
the magickian had it been, and
throughout this time lessons were
taught, not only unto the mage and
his counterparts who crawled on
four and swam the depths, but
unto the entire world which pol
luted his home from all points,
near and far.
This was only a beginning,
an infant in the manhood of the
evolutionary puzzle, and as he
stood facing the trident of the
river, thoughts toward the future
swarmed throughout his mind.
Was not he truly evolved,
empowered with previous action
and well spent time toward the
tests of self, that he could justify his
rightful place amongst the stars and
call forth the names of all who
tread before him? If not now, if not
him, then who? When? Who be
fore him hath shown truer pur
pose, stronger limbs, or sharpness
of mind? "Have I not suffered unto
you, Mother, for the period of time
which I, through the breathe that
feeds my blood, which in turn gives
life unto my heart, had agreed
upon from the first eve of my jour
ney.
7
"
This the magickian spoke
to the river as he stood, motionless
but with great urgency, facing the
wall of tears. Great suffering had
befallen him in previous times, but
through the trials set forth by na
ture, and more importantly him
self, had he improved and honed
many skills, skills which would be
needed for this and future genera
tions to sow the seeds for rebirth
and ascension to the stars and be
yond. Answers were expected from
this plea, but the river did not
speak.
Disheartened by the rivers
ignorance toward his many accom
plishments, the mage slowly
turned, making steps weighted
with anger toward his Temple.
There he would rest throughout
the night; concentration given to
that of questions aimed at loyalty
and his wanted gift of placement
amongst the Gods. The river
flowed throughout, but with the
motion and reaction that of silt
and clay, forever slowing with every
link broken by this mans ego.
Sleep invaded the dawn,
the mage undertaking a breathless
nightmare of visions hammered
down by what seemed to be the
wrath of the Twin Rivers.
Awakened by the shrill
laughter of a child, the figure again
took placement along the river,
again questioning its judgement
and purpose as authority. Again,
no answers were handed to the per
plexed and now angered Adept.
Throughout the day, needed tasks
went unnoticed; self-pity and the
villain of righteousness took hold
with a firm grasp.
Weeks passed by, with no an
swer to the questions posed by the
now disheveled mage given, the river
lay silent. With a hatred did the
magickian take to dismantling the
Temple, with great thrusts of livid per
secution did the foundation fall, and
to it went the spirit of Will.
With all but the altar remain
ing did the mage cease his attack, to
once again lay upon the earth, allow
ing the soil to cradle his beaten body
as in times past. With his last vision of
conscious awareness did the man spit
upon the river, renouncing that which
before he held sacred. Thoughts ech
oed throughout his mind, with the
lasting image of his true wish this
night, for the river to open once again
and flow like the liquid beauty he had
loved and caressed with every motion
of every deed. "It is then," he spoke
unto himself, "that I will receive the
answers I so justly deserve!" Then the
darkness of sleep took hold. Forever.
Throughout the night, the
great river churned under the hard
ened mass created from inactivity,
with every flow harbored a hateful de
cree bellowed from the mage. Slowly,
the river edged upon its side, closer to
its prey, until the compacted soil
could hold the power from within no
more. The river erupted, flowing as
blood onto all that lay within its wake,
consuming the life it had given so gen
erously in times past, gripping and suf
focating innocence as well as the
guilty. All that had lived were now
dead, to be used again toward the new
life the river would surely bestow, to
make the land again fertile.
The river allowed the mark of
a lone altar to stand in place amongst
its new children, to be a remembrance
of her generosity and power, to not be
mistaken for rightful dues by any man.
000
g,even-forb anb

Order of Nine Angles, 198geh.
9l n many ways the seven-fold
d' way can be regarded as a proc
ess, by the individual, of discovery
and experience. The goal of this
process is the production of indi
viduals skilled and knowledgeable
in the magickal arts who have de
veloped their latent, occult faculties
and who possess the beginnings of
wisdom.
This process can result,
sometimes by accident over ex
tended periods of time (for exam
ple, three decades or more) but It is
most usually undertaken as a result
of a conscious decision by an indi
vidual to seek esoteric and/or
magickal groups/Order/Adepts. In
this later case - and provided the
guidance received is good - the goal
can be achieved in a much shorter
time.
The first part of the process
is in many ways the easiest that of
seeking some form of Initiation
(qv. the Order MS 'A Novices
Guide to Initiation.,). Before and
after Initiation the novice is re
quired to undertake various tasks by
the Master or Mistress who has
agreed to guide the individual along .
the seven-fold way. The pre
Initiation tasks are the performance
by the individual of a simple her
metic ritual (usually on the night of
the full moon), the construction of
the simplified version of the Star
Game and the successful comple
tion of the various tests aimed at
proving the serious intent and com
mitment of the candidate. The im
portant thing about these tests of
intent is that the candidate is un
aware of them - for example, the
candidate is asked to be present at a
certain time and place and instead
of meeting there the expected Mas
ter of Mistress meets a person of
odd appearance who propounds
various view which the individual in
question may find not only unusual
but distasteful, Such tests and en
counters are not games but merely
devices which enable the candidate
to begin to understand their own
motives and expectations and as
such are an important preparation
to Initiation. It is to be understood
that it is not the order, which tests
the candidate - but the candidates
themselves. Initiation is the begin
ning of the breaking of the illusion
of roles, and to be successful this
breaking must be done by the indi
vidual, from within.
Once this breaking down
begins, then Initiation is already un
derway, and no 'Rite of Initiation'
however complex or well meaning
is a substitute for this change in the
individual. Such a rite, as a ceremo
nial ritual, is only the representation
of this process in a dramatic form
and in many cases is not necessary
if some other form of Initiation is
more suited to the candidate.
Besides this breaking of
self-delusion, Initiation is an awak
ening of the occult faculties - that
is, the experience by the candidate
of the reality of magickal forces.
This experience can be brought
about in several ways - first, by
means of a powerful ritual of Initia
tion which produces magickal
forces through invokation; second,
through the candidate experiencing
the charisma of a Master or Mis
tress; and third, as a consequence of
the individual undergoing a particu
lar experience where magickal
forces are present. An example of
this third type is when a candidate,
expecting perhaps (as a result of
their own imagination) a ceremonial
ritual of Initiation, is led to an iso
lated spot where magickal energies
are present either naturally (as for
example in most stone circles) or
have been created beforehand by an
Adept in readiness for the candi
date. The candidate is then left
alone. What the candidate then ex
periences (sometimes for many
hours) is an Initiation - although
this is seldom understood by the
candidate at the time because out
wards form is lacking. In many re
spects, this third type is the most
valuable of all the forms of Initia
tion since it does not rely on the il
lusion of ceremonial, or the dogma
normally associated with such ritual
forms. Initiation is complete when
the candidate realises that a process
ofinner change has begun.
The next stage of the seven
fold way, following Initiation, is
when the novice begins to under
take in a systematic way workings
with the various magickal forces
through such forms as Path Work
ings, hermetic and ceremonial ritu
als. Such workings in themselves
take several months and during this
time the novice will be given several
tasks - some practical, some
magickal - to perform. These tasks
may themselves take several months
to complete. The most usual
magickal task involved the novice
assuming the 'role' of a dark sor
cerer/sorceress for example, dress
ing in black and cultivating a satanic
appearance - and in this guise at
tending various Occult functions
and generally trying to provoke ar
gument and dissent The novice in
this is advised to cultivate an atti
tude of arrogance and pride and
must be prepared to defend force
fully their Satanic views. Following
this, the novice is expected to infil
trate another magickal group/Order
with the intent of attending a ritual
and during that ritual either redi
recting the magickal power ~ f any)
or invoking by their own effort dur
ing the ritual a powerful force of
their own choosing to disrupt or
otherwise alter the original ritual. In
some cases, the novice may organ
ize their own group (recruiting peo
ple for it) for just this purpose.
This magickal task develops
not only the use of magickal forces
in an interesting way but also pro
vides the novice with a goal the at
tainment of which is invigorating. It
also provides an opportunity for the
novice to develop various skills per
taining to the manipulation of other
individuals chiefly through the de
liberate development of a
'charismatic' personality or role. Its
the fundamental task of the novice
to learn from those experiences
that is, not to allow the role to be
come dominant
This is achieved by the nov
ice remembering that they are in
volved in a seven-fold quest and
accepting the advice given by the
Master or Mistress who assigned
the task. Both of these things some
novices find difficult to do. The be
haviour of the novice during this
task is governed by specific guide
lines - failure to observe the guide
lines by an individual means the end
of their noviciate as far as the Or
der is concerned.
The practical tasks associ
ated with this stage usually involve
the novice developing certain physi
cal abilities suited to their character.
Such physical goals (for example,
cycling 100 miles in under 5 hours
or running 20 miles in 2 hours 30
minutes - fitter individuals will be
given a more demanding goal) are a
necessary balance to the magickal
tasks as well as enabling those tasks
to be achieved in a more invigorat
mgmanner.
This stage generally takes
from six months to two years and is
concluded when the novice finds
changes of perspective arising as a
consequence of the self
understanding brought through fol
lowing the goals and tasks. This
change should arise naturally and it
is made conscious to the novice to
ward the end of the stage through
the grade ritual of External Adept
This ritual is a prelude to the goals
and tasks of the next stage and sig
nifies the beginning of Adeptship.
The Grade Ritual involves
the individual constructing a sep
tenary Star game and the perform
ance by the individual of a certain
ritual on a night of the new moon.
This ritual involves the invoking of
a certain force, female in aspect
The External Adept may
choose to continue with the group
or temple begun in the previous
stage (or create one if this was not
done before) for the purpose of
conducting ceremonial and her
metic rituals of the type associated
with, for example, the 'Book of
Wyrd' as well as for the perform
ance of the cthonic Nine Angles rite
if desired. Alternatively, the individ
ual may opt to concentrate on
magickal working with the Star
Game - and for this (as the task
above) a companion is required. It
is a task of the External Adept to
find such a companion, as well as to
teach them all they themselves have
learned during the previous stages
guiding them as they themselves
have been guided. This in itself gen
erally takes from one to two years,
and because of this most External
Adepts prefer, during this time, to
organize a magickal group/Temple
since it provides a structure and a
focus.
During this stage the Exter
nal Adept will experience many
things, particularly of a magickal
,
'-.
kind if rituals are undertaken by a
group, and contact with the Master
or Mistress will be limited and oc
cur for the most part if the External
Adept wishes. It is important during
the long period associated with this
particular stage, that the individual
does not become prey top the illu
sion of being a Master or Mistress.
Most will of course suc
cumb at some time to this as a con
sequence of the varied magickal ex
periences and. contacts with those
less experienced in magick, many
individual sever their links with the
Order as a consequence of this illu
SIon.
In some ways this stage is
the most difficult, involving as it
does confrontation with various
roles and what had been called the
'animalanimus', this latter occur
ring naturally through the training
of a companion. Provided the indi
vidual maintains during the stage
their resolve to follow to its end the
seven-fold way (and here the advice
from the Master or Mistress is often
crucial at some point during this
stage) then, with the completion of
the Ritual of the fifth stage, the new
Master or Mistress assumes a teach
ing role via an Order or an individ
ual basis, and usually those who at
tain this stage take over at some
time their Order, guiding individu
als along the seven-fold way. They
may also create their own Order or
group should they so wish - or re
activate the Temple they organized
during their time as an External
Adept, since the Grade Ritual of
Internal Adept by its nature, means
the individual must disband such a
Temple or leave it in care of one
less experienced.
After some years teaching,
the Master or Mistress may with
draw to seek the next stage - pro
vided they have trained at least one
person to continue the tradition of
the seven-fold way.
Thus it will be seen that the
seven-fold way is not easy. It is a
way of life, which any individual
may follow. Those who only follow
its early stages gain something of
benefit - those who go further may
achieve the goal that awaits us all:
the next stage of human evolution.
In the past, in anyone dec
ade, the Order had many hundreds
of candidates seeking Initiation.
About four or five a year, some
times less, may become Initiates
through their own choice. Of these,
perhaps two will complete the novi
ciate and only two or three from
twenty a decade become Internal
Adepts, the others drifting away for
various reasons. Every twenty years,
a new Master or Mistress may take
office. There may be one or two
Magi a century. So it has been - and
so it will probably unfortunately re
main until the New Aeon begins to
emerge on the practical level three
to four centuries in the future.
The seven-fold way pos
sesses the potential to create (given
good guidance) in ten years what it
has taken seven civilizations, five
Aeons or nearly ten thousand years
to achieve. Every individual is free
to choose between this path to the
divine and a continuation of the
sleep that keeps the potentiality of
life at bay. All magick is .a glimpse
of this path - it is up to the individ
ual to walk along it. - ONA, 198geh.
II
of tfje
- or am a g,inister g,atanist
91 am Becoming, Again, I am Be
d-' coming. Perhaps this time I
can maintain my resolve. I am part
of something larger than myself,
thus I am not simply my ego any
more. I am becoming something
greater.
I am learning that Honour, is
not an easy path. Often it means
going against the psychic grain.
Fighting against oneself. Holding
ones tongue. Not being drawn into
(dishonourable) slagging matches,
or agreeing with someone who is
putting someone else down. Not
judging people by what is heard,
but from what one knows. This, I
understand to be honour. Add to
this the qualities of fairness and of
balance.
Where does talk lead? Does it
lead to Destiny? Does it lead to the
Gods? Is it not through practical
action - as the Seven-Fold Way con
tinually states - that the Sinister Sa
tanist may become more than he or
she is. As an Initiate I already am
more than I was prior to Initiation.
Each step enhances and strength
ens my bond with my Tradition,
with my Gods, my Folk. And what
is this Tradition? Is it something
that can be idly explained away,
done away with, because it has
'served its purpose'? Is it something
that can be understood and there
fore judged from the past writings
of Initiates and Adepts rather than
from personal and direct experi
ence?
In my personal experience of the
Sinister Tradition, of the Sinister
sites themselves, of the creations of
other Sinister Satanists, of the
works, the musick and the art of
the Sinister Tradition in general I
have come to know a little more of
the Tradition directly and of what
Sinister Satanism means practically
to me. Such insight comes not
from reading the various Order
texts and manuscripts, nor from
studying Occult journals, rather it
comes through a practical interac
tion with the Dark Gods of the Sin
ister Tradition by following the
Seven-Fold Way. In short the Sinis
ter is being born anew, re-created
In myself as a Sinister Initiate, I am
now becoming a part of the Sinis
ter and no words can take this away
from me.
Eventually I shall be at one
with Satan, a form that is not dead
whatever others (outside of the Tra
dition) may say. Practically Satan is
a fundamental archetype of the
West re-expressed, reborn, revital
ised. Who can really know the es
sence of Satan unless he or she fol
lows a Sinister or Satanic Path?
And furthermore who within the
Sinister Tradition can really know
Satan unless he or she has personally
attained the title of Priest or Priest
ess? How then can a judgement be
made when the reality of Satan is
not experienced? Are such judge
ments made only from what has
been read? Perhaps such judge
ments only come from imitation,
from a desire to be perceived as a
new adversary, a new Satan...
I for one know that Satanism,
or the Sinister Tradition at least, is
not part of the sickness of the
West, rather it remains one of the
genuine expressions of the pre
Nazarene West. An expression, in
essence of that which is Beyond the
Nazarene societies in which we live.
Hence the Sinister Arthurian Tra
dition, hence the continuation of
the head-cult and the 'worship' of
the War Goddess Baphomet, hence
the continued use of certain loca
tions by Sinister Initiates and Ad
epts alike. Sinister Satanism is an
advancement of Paganism itself, it
is Paganism renewed, reborn in a
new form. Furthermore it has not
solely evolved as a response to the
Nazarene influence, but rather as
an aspect of the natural evolution
of the energies (from one perspec
tive symbolised by the sacred words
'Ga Wath Am') as they are in es
sence.
The Sinister Tradition is built
upon what has existed before and
continues to add to this whilst si
multaneously influencing/infecting
areas outside of itself (1) , be these
Sociological, Political, Religious or
'Occult'. Sinister Satanism has
brought freshness to the Occult
scene, such is its influence and few
other Traditions can make such a
claim.
1. Such is the method of evolution and
such also is one manner of gaining
Sinister Initiates.
- Lyceus, ONA. 1998eh.
g,afan anb fije
g,inisfer
Extracted from Hostia, Volume One. ONA, 1992eh.
9l n one sense, the work of Crow
d' ley may be said to be a restora
tion of various chthonic mysteries
of mainly Sumerian origin. Thus
the importance in the cult of The
lema attached to Set/Shaitan/
Satan - an attempt to re-integrate
into the consciousness of the indi
vidual the duality represented by
the formula LAShTAL.
However, despite the
many claims, Crowley did not inau
gurate a new Aeon. His restoration
is simply a restoring of something
long dead - a kind of necromancy,
and as a magickal force the cult of
Thelema might as well not exist.
In the exoteric sense,
'Shaitan' represents those instinc
tive levels that are often, in our
modern society, repressed in the
individual - and Satanic rituals of
either the traditional kind or the
kind based on the use of sexual for
mulae, are a means of catharsis: a
beginning where consciousness is
prepared and liberated from the
restrictions implicit in ordinary life.
In practical terms - and for the civi
lization of the West whose domi
nant religion and ethos has hin
dered by its distortion all that is
natural in terms of sex - this often
means participation in rituals such
as those given in 'Codex Saerus' or
Crowley's Gnostic Mass or some
form of sexual working. Such par
ticipation restores the balance that
is often lacking.
Yet such a participation is
only a beginning - and the ritual
forms of such a participation are
only a means. They are means to
experience and if correctly under
taken should provide the individ
ual with an understanding of that
aspect of their personality which
has been symbolized as Satan (for
men) and Lilitu/Darkat (for
women) - the darker, sensual side,
Such an understanding is personal
in the sense that the personality of
the individual is involved, and the
perspective achieved is usually that
of the life, or Destiny, of the indi
vidual in relation to his circum
stances and other individuals. That
is, there is little concern with or ap
preciation of, the forces of an
Aeon - other than perhaps some
vague 'intellectual' understanding:
or what is thought of as under
standing.
This re-integration of the
darker aspects - whether it occurs
through participation in rituals or
via other techniques of magick - is
represented, in the septenary sys
tem, by the three lower spheres of
the Tree of Wyrd (Moon, Mercury
and Venus) and these spheres sym
bolize the three stages of that re
integration - that is, Calcination,
Seperation and Coagulation to use
alchemical terms. It is during the
next stage that the individual who
,
is following a planned and practical
!
magickal way gains both cultural
and Aeonic perspective. This en
ables an understanding of the rela
tionship existing between the indi.
vidual and their unique Destiny
and those forces which are symbol
ized by a magickal formula or
'word' and which represent a par
ticular Aeon.
Such an understanding
(associated with the fourth stage
the sphere of the Sun - and the
fifth stage, Mars) derives or has its
foundation in, a rational approach
and usually involves the individual
studying Aeons, civilizations and
the relations between them.
However, the system of
Crowley, as well as the many sys
tems deriving in whole or in part
tram his work, never arrives at this
stage because it has (a) set the for
mulae of sexual magick above eve
rything, and (b) negates with its ap
proach the rational analysis re
quired. The same is true of other
magickal systems involved in the
'darker' side and which try in some
way to let the individuals following
them experience their own shadow
nature. An integration and thus
understanding of this nature - ena
bling the individual to build upon
the foundations thus achieved - of
necessity implies the development
of those qualities such as reason,
logic and scientific understanding,
which Crowley et al have aban
doned. Yet this development does
not imply a mish-mash of Occult
and pseudo-scientific concepts such
as 'quantum mechanics' and
'relativity' - an unstable amalgam
currently fashionable in certain cir
cles. Rather, it implies the develop
ment of the mind and a certain
way of thinking.
I
On both the esoteric and
exoteric levels, the most significant
step so far in the evolution of our
consciousness has been the devel
opment of rational analysis and its
extension as the scientific method.
The acceptance of this method
(which does not preclude an accep
tance of the forces with which
magick deals) implies a certain
'view of the world' and a personal
approach to living: a way, which is
at once cautious, generally optimis
tic and open and enquiring. This
'view of the world' or way of think
ing derives from the ancient
Greeks - it is expressed in their
early philosophy (i.e before the de
cline represented by Plato), in their
religious attitude and in their way
of living. It is essentially the same
attitude exemplified by Western
paganism, and it is the antithesis of
that view and way represented by
the religion of the Nazarene. The
religion of the Nazarene inverts all
natural values - as Nietzsche under
stood. Thelema, and similar beliefs,
negate, as Nazarene philosophy and
life does, that natural spontaneity
which is the essence of this pagan
'view of the world' - because The
lema ties the mind in knots of ob
scurity and metaphysical specula
. tion (as the qabala in general does)
it briefly frees the spirit only to
weigh down the spirit with the
chains of its own metaphysics.
The true ethos of the West
which the religion of the Nazarene
distorted and supplanted - may be
signified by the word . Azif and the
symbol of the sunwheel; it is pagan
in essence. The ethos of the West
(which derives from the present Ae
onic force or 'current' first estab
lished c. 500 AD) is not and never
has been patriarchal in the sense
that Crowley and his followers be
lieved - such a 'patriarchal' ethos
representing the distortion im
posed upon the original ethos by
the Nazarenes. That Crowley and
others were unaware of this is in
dicative of how far removed The
lema is from genuine esoteric tradi
tion. Esoterically, the genuine
Western ethos is symbolized by that
force which has become known as
'Satan' or Lucifer. Exoterically, this
represents the desire to know
which has attained its greatest
manifestation in modern science
and exploration.
An analysis of Aeonic
forces indicates that the present
Aeon has, on the practical level- i.
e. in terms of its effects on the vast
majority of individuals who be
cause they have not been liberated
by Occult Initiation are sway to ex
ternal influences - about three cen
turies more to run. During this
time, the distortion of the current
caused by the Nazarenes and their
allies mayor may not c o n t i ~ u e
depending on how certain Initiates
use certain powerful magickal
forces. Whatever, the 'New
Aeon' (the sixth out of the seven
that mark our evolution) will have
its beginnings on the magickallevel
within the next few decades - al
though on the practical level it will
be about another three centuries
until the effects are apparent. This
new Aeon will have no 'word' and
its magick will be the magick of
'Thought', that is spontaneous em
pathy. One of the moat fundamen
tal facets of this new Aeon will be
the development of a symbolic lan
guage, which extends the frontiers
of thought. Such a language is al
ready prefigured in the Star Game
just as the Star Game itself was pre
,I
figured in traditional Alchemy. An
other facet of the new Aeon will be
the emergence of a new type of in
dividual: a type outlined by
Nietzsche. This new individual will
be fierce, free (of both external and
internaVpsychic influences), exult
in exploration and discovery and
possess an essentially pagan atti
tude to life. It is and has been one
of the aims of genuine sinister Or
ders to produce such individuals
by having their Initiates follow the
seven-fold sinister way.
What has happened over
the past fifty or more years is that
the distortion of the Western
ethos - and thus the genuine Ae
onic current - has increased. Part of
this increase is, in fact, due to
Crowley and those who have fol
lowed him and his system without
really understanding what they
were doing. The genuine Western
esoteric tradition - as distinct from
what most Occultists wish to be
lieve is the 'secret tradition' - has
no connection whatever with the
qabalah, or Egyptian mysteries and
symbolism, and neither does it em
ploy in any way the sorcery of
'grimoire magic' and the forms
once appropriate to now dead Ae
ons be such forms Sumerian, Baby
lonian, Egyptian or whatever.
The basis of the Western
tradition was and always has been
rational in the sense that those who
carried on its tradition sought to
understand themselves, the world
and the cosmos in a detached man
ner - free from religious/political
dogma. That is, to understand
things as those things are in them
selves: without the projection of
beliefs and ideas... To this end, the
septenary system was evolved, and
the 'mysteries' expressed in abstract
symbolism (of which Alchemy was
one form). The essence of the
Western tradition was not some
'great secret' or 'hidden knowledge'
to be revealed to Initiates only
rather, it was the belief that every
thing in the cosmos could be un
derstood if one probed, investi
gated or thought enough about it.
That is, the cosmos was seen as a
natural order into which individu
als could gain insight. From this
insight, a new individual would
emerge: a more conscious, evolved,
person.
The tradition thus encour
aged the development in the indi
vidual of empathy via personal ex
perience: an experiencing of all as
pects of our own nature as well as
the worlds within and without.
Thus were the 'magickaVOccult'
faculties themselves developed. The
way of this tradition was essentially
practical - exemplified by the Grade
Rituals, tasks and so on of the
seven-fold way. There was no specu
lative metaphysical system, no ac
ceptance of irrational fears and be
liefs, no subservience to someone
else's personal mythology.
The new Aeon should be a con
tinuation of the process which the
genuine Western tradition began.
Yet it is possible that this new
Aeon may never emerge. The dis
tortion of the Western current
does and has represented a desire
by some to return to what l)lay be
described as an aspect of the Baby
lonian ethos. This aspect gave rise
eventually to not only the poison of
Nazarene philosophy and religion,
but also to the many political and
social systems and ideas founded in
the 'view of the world'. There is, at
this moment in time, a very real
magickal conflict occurring be
tween two forces - those represent ion and politics, or a return to
ing (whether consciously or not is those essentially patriarchal dualis
immaterial) this Babylonian/ tic values where impersonal ideals/
Nazarene ethos, and those repre ideology have precedence over the
senting the genuine Western (and individual. Every act of genuine sin
thus 'sinister') tradition. On the ister magick is a step toward the
outcome of this conflict the next new Aeon. Thelema is a step back
Aeon depends - there will be either into the past - as are other systems
the new Aeon with the blossoming which lack the empathy, that expe
of the individual and the develop rience and then transcendence of
ment of consciousness giving thus a the sinister brings.
liberation from the tyranny of relig
,...---------------------------
2t g,atanic
1. Respect not pity or weakness, for they are a disease which makes sick
the strong.
2. Test always your strength, for therein lies success.
3. Seek hapiness in victory - but never in peace.
4. Enjoy a short rest, better than a long.
5. Come as a reaper, for thus you will sow.
6. Never love anything so much you cannot see it die.
7. Build not upon sand but upon rock. And build not for today or yes
terday but for all time.
8. Strive ever for more, for conquest is never done.
9. And die rather than submit.
10. Forge not works of art but swords of death, for therein lies great art.
11. Learn to raise yourself above yourself so you can triumph over all.
12. The blood of the living makes good fertilizer for the seeds of the
new.
13. He who stands atop the highest pyramid of skulls can see the fur
thest.
14. Discard not love but treat it as an imposter, but ever be just.
15. All that is great is built upon sorrow.
16. Strive not only forwards, but upwards for greatness lies in the high
est.
17. Come as a fresh strong wind that breaks yet also creates.
18. Let love of life be a goal but let your highest goal be greatness.
19. Nothing is beautiful except man: but most beautiful of all is
woman.
20. Reject all illusion and lies, for they hinder the strong.
21. What does not kill, makes stronger.
000
Cfrr he Aim of the Seven-Fold
~ Way is Enlightenment. This is
a wisdom, an understanding, and a
new way of being. It is an appre
hension of what IS, as against what
Appears-To-Be, and it is also a prac
tical living in the world in a man
ner which changes the world.
Enlightenment is beyond
the duality of Good and Evil - be
yond the Light and the Dark. It is
beyond the conventional words
used to express understanding. The
apprehension of Enlightenment is
the apprehension of that from
which all life proceeds, and thus of
that which is both the Light and
the Dark, and the creative change
which is evolution. As such, En
lightenment is beyond the Sinister.
The Seven-Fold Way is but
one practical means where this aim
can be achieved by individuals. It
works. There are other ways, some
of which may work. The academic
learning which forms part of the
Seven-Fold Way is also a means - it
is but a step toward something be
yond. Such a learning is a learning
experience of itself - a means of ap
prehending some of the essence be
hind and beyond the words, the
ideas, the theories. It is the practi
cal work, in the world, and in re
gard to the transformation of the
Self, which is important.
The Sinister Dialectic is but
a means to promote and encourage
Christos Beest, ONA. 1998eh.
the Change which is necessary at
any moment in our evolution - and
this change is both personal, of the
Self of he/she who is following the
Way, and of others in the world,
and thus of societies themselves.
This change is for the most part
positive - that is, it encourages evo
lution: the transformation of indi.
viduals. For it is this transforma
tion of individuals, toward and be
yond the Self (and thus toward En
lightenment) which is evolution,
for us. Is this change 'good'? The
question, as usually asked, is irrele
vant - for what is good is what en
courages evolution and what
changes things in a positive way:
that is, which changes individuals
and makes them more
'enlightened'. This is the whole pur
pose of the Seven-Fold Way and of
the Sinister Dialectic (or the Dialec
tic of Enlightenment to be exact!).
Each who travels the Way
discovers things for themselves
they alone by their own efforts
solve the problems which arise, as
they work things out for them
selves: rejecting what they do not
need, and using what is helpful in
their quest. For only thus does the
true experience which is the foun
dation of wisdom arise. Those who
cannot or will not do this, get lost,
and fail. The means of Darkness, of
the Sinister - the images, the lan
guage, the ideals, the practice, are
mostly but a means - but a Gate
way, a portal, a nexion, to discour
age the weak and encourage the
strong. For it is strong who are
needed, the strong who survive in
that most difficult quest of all- that
of genuine Enlightenment. The
rest would just waste the time of
those who have gone that Way be
fore - so they are filtered out be
fore. They are thus the first test,
the first Ordeal, which awaits those
who wish to venture along this
most difficult of Ways.
And yet the Darkness, the
Sinister, must of itself be under
stood, in a practical and theoretical
way, for without this understand.
ing we believe there can be no true
unification - no travel to the Be
yond which is Enlightenment and
the true unification of the oppo
sites. This is where the Seven-Fold
Way is unique. What is Dark must
be known, for only then can the Self
be born and create that which is
beyond even the Self.
Nothing else needs to be
written - or will be written by us,
since enough has been written al
ready to enable those, who possess
the desire, to follow the Way to its
end of Enlightenment.
000
Christos Beest, DNA.
1998

By Peter Georgacarakos, White Order of Thule
r;) u" s a pagan skeptical by nature,
&\.- and from a scientific rather
than religious background, I tend
to raise an eyebrow when most peo
ple speak of "God," or "the Gods,"
especially as anthropomorphic be
ings. In following with this, I am of
course also very skeptical of possi
bilities such as that the gods of old
were aliens from another planet.
Nevertheless, Joseph Kerrick's asser
tions [q.v. "Calling the White
Gods," issue #2 of Crossing the
Abyss] are based on actual occur
rences and reports, and his logic is
sound; also, I agree with
Max Frith, that despite
skepticism-which I feel is
not only healthy but neces
sary-the phenomena sur
rounding the issues raised in
the "alien" articles should not
be flatly dismissed or ignored.
Falling back on my scientific
knowledge, I feel I can give a psy
chological explanation of what
man's gods are according to sci
ence, which, although on the most
materialistic level, at least lends in
sight into the significance of pagan
ism as an Aryan religion. This ex
planation may actually tie in with
"alien" sightings, but whether it
does or not, perhaps it will open
new channels of thought concern
ing modem Aryan spirituality in
toto.
Let me start off by making it clear
that when I say "psychology" I mean
Jungian psychology, a European
science which acknowledges race,
and attributes to man a Soul, albeit
a Soul on strictly scientific terms. I
do not aver to the Jewish psychol
ogy of Freud, which essentially ren
ders everyone a sexual pervert, and
upon which most modem "new
age" pop-psychology is founded.
sists of the conscious, which is our
"I am" state; the personal uncon
scious, which contains images and
thoughts which were conscious but
forgotten, sensations which did not
meet the threshold of conscious
ness, or which were wholly sup
pressed from consciousness; and
the collective unconscious, which is
a mysterious realm not personal at
all, but which is accessible, on un
known terms, by the personal un
conscious. The collective uncon
scious is a psychic realm which we
share with others, and it has been
developed layer upon layer for ae
ons, so that the most accessible
"layers" would be common to one's
family, then the tribe, race, and so
on.
The collective unconscious has a
dual aspect-it consists of instincts
and archetypes. Instincts are rudi
mentary survival responses which
have been preserved in psychic
memory throughout generations of
the species. Archetypes are
primordial images which
have evolved out of the
instinctual content because we
have attained a certain level of
being. These primordial images
are nothing less than primitive
ideas and symbols, or series of
symbols, which formulate our
perceptions of the world and our
place in it. By strict scientific termi
nology, the collective unconscious
is our "soul," and its archetypes, our
"gods."
What are usually understood to be
our instincts are in fact the expres
sions of our instincts. For in reality,
no one knows exactly what an
"instinct' is, but only the reaction it
causes. Thus, when our hand
touches a hot object, it automati
cally withdraws before we are able
to self-consciously realize that the
object is hot and we should with
draw to avoid injury; The with
drawing of the hand is commonly
referred to as an "instinct." But
deeper consideration reveals that it
is only a reflex created by the in
stinct, which is a life-preserving
force we know little about. So all
we have is a mental conception of a
force we are truly unable to con
ceive of rationally. This situation is
identical to what we commonly re
fer to as an "archetype." What is
usually referred to as an "archetype"
is truly our mental conception-in
human terms-of a force or exis
tence we cannot rationally compre
hend. Just as with the instinct ex
ample above, the archetype is actu
ally a reflex (mental) created by our
to convey to our lwes the
energies, matrices, and Will which
lie behind life. To clarify this, Carl
Jung used the term 'psychoid' when
referring to the existence behind an
archetypal image.
The reality of the Psychoid/
archetype relationship is explana
tory of the obvious thread of unity
woven through all Aryan panthe
ons. All the gods, though unique to
their people and time, are neverthe
less an expression of the very same
Thus, the same Psychoid
which was conceived in the Hel
lenic as Prometheus was
conceived in the Norse as
Odin. There seems adequate evi
dence that Zeus and Thor were
likewise localized expressions of the
self-same Aryan Psychoid. .When
we understand this, we come to un
derstand some other very impor
tant things: that all the gods of the
past were merely forms of a deeper
essence which is alive in us still to
daYi that the Psychoids, as the true
spiritual principles of paganism,
express themselves according to
each people and each erai and
probably, that overconcentration
on forms or traditions, in lieu of
paganism based on essence, is very
likely preventative of a true spiri
tual experience.
To merely revert back to 1066 is an
attempt to revive dead god-forms.
Only the themselves can
truly do this. What we need today
is not a revival, but a re-presendng:
we need a living paganism. Form
cannot give us this. But nearly
1000 years of Western Will-to
Power, in the form of abstract
thought, has taught us alot. This
century, Carl Jung gave us the
deepest, most comprehensive un
derstanding of the Aryan Soul
(psyche) our people have had in
historical times. With this knowl
edge, we can have a living pagan
ism-the gods to today's Aryan Man.
Jung said:
"Only the man who has outgrown the
stages of consdousness belonging to the
past, and has amply fulfilled the duties
appointed for him by this world, can
achieve full consdousness of the pres
ent To do this he must be sound and
profident in the best sense-a man who
has achieved as much as other people,
and even a little more. It is these quali
ties which enable him to gain the next
highest level of consciousness."
This is what the White Order of
Thule (W.O.T.) seeks to do spiritu
ally-achieve as much as other pa
gans, and "even a little more." We
don't have to forget old god-forms,
for they were expressions of the Psy
choids. But we must fully under
stand the true principles which lie
behind them. Due to tribal migra
tions and assimilations, many ele
ments of the god-forms are overlap
ping, redundant, and inconsistent.
It should be clear that many gods
do not even truly belong in the
pantheon they reside in. Is it not
obvious that the iEsir and the
Vanir were the sole pantheons of
two tribes which came together?
That the fact that Odin, Thor and
Tyr are all gods of war also substan
tiates the claim that they were not
part of a single pantheon originally?
AB tribes are assimilated into a cul
ture, the conscious effort to assimi
late their gods into a pantheon ren
ders the subconscious significance
of each god a little less meaningful.
Lest these forms become meaning
less idols, we must understand
them ever-anew.
To help accomplish this, WOT
utilizes the Thulean Pantheon. This
is a four-image configuration based
on the core principles-the Psy
choids-of all Aryan pagan panthe
ons. It is called a "quarternity."l If
we trace back the original pagan
religions of any Aryan people, we
observe that there was a point in
time when our ancestors knew that
there is a God the Father, God the
Mother, God the Son and God the
Daughter. This substrate of pri
mary religious knowledge underlies
obvious theological distortions like
the all-male Christian Trinity. The
traditions of the ancient mysteries
also identified these four
as aspects of a single, unified God.
To this concept was usually given a
name created using syllables using
names from the four gods. This
name can be referred to as the
"Quadrigrammaton," and was of
ten known as the "Holy Name of
God."
.1
WOT calls these Psychoids
Thu1eos the Father, Thu1ea the
Mother, So/arius the Son, and Sha,
rya the Daughter. The Quadri
grammaton is Damarasha. This
word has psychoacoustical quali
ties, due to its potential influence
on the psychic state of receptivity.
Every one of us responded instinc
tively to the first two elements of
the name before we were one year
old: the very first thing we learned,
conceptually and linguistically, was
the identity of "Da and "Ma." "Ra"
is an appropriate name for a son!
sun god, and "Sha" is from the
Indo-Aryan "Shakti," the essence of
feminine entity before the attain
ment of motherhood.
While we in WOT use these
Thulean Psychoids as our psycho
spiritual primordial images (among
others), this is not mandatory in
order to achieve the purposes of
this science, or this article. Your
representation of the Thuleos Psy
choid can be Odin, just as it was
for the Norse. What is important is
the essence which lies behind, and
which expresses itself through, the
image. In like manner, Thor can
represent the Solarius Psychoid,
Frigga and Hela combined could
represent Thulea, and Freya can
represent the Sharya Psychoid. This
science, called Psychodynamics by
WOT, is a link between true psy'
chology and paganism. "Psyche,"
was, after all, originally the Greek
word for "soul." Psychodynamics
need not replace Odinism or any
other form of paganism, but with
proper attention, it could greatly
empower them, and make them
transcend mere knowledge (or
faith), into the realm of experience.
It is not the purpose of this article
to fully explain Psychodynamics or
the Psychoids-nor does space per
mit-but rather to introduce the
concept, in the hope that our pa
ganism may begin to evolve. Only
thus can a new spiritual experience
accompany the dawning of a New
Aeon.
Archetypes are images of only a
fundamental nature-they are never
explanatory or directive; they t r a n ~
mit general "ideas" and
"suggestions" to the personal un
conscious, and our intellect and
character form concrete concepts,
philosophies, and world-views, on
the conscious level.
Images of Odin, Freya, Zeus, Aph
rodite, etc., were the primordial
material from whence the ideation
of our ancestors originated. Fur
thermore, archetypes are not lim
ited in form to personages-the
swastika, the runes, and other. sym
bology originated on the collective
unconscious plane of existence.
This is the hermetic significance
seldom understood about the use
of such symbols-by our forefathers,
by secret orders, by the Third
Reich, and by our Movement, to
day. These symbols, when com
bined with other positive psychic
influences, help tap into latent psy
chic energies which all Aryans p o ~
sess. This is science, not religious
speculation, but it is best titled
"occult science," because it is the
synthesis of science, philosophy,
and spirituality; and because it is
known and/or understood by very
few.
In the last issue of this magazine,
Max Frith correctly speculated that
it is possible that the alien beings
experienced by many people (all of
them White) are a modem-day con
ception of "gods." This idea, though
strange, is nevertheless intriguing
because it conforms with certain
psychological principles. Psychic
activity is never dormant-it has ac
tively recorded every single intui
tion, sensation, thought and feeling
you have experienced since the
time your fetus experienced
"mind," quite possibly, earlier.
Thus, it stores and utilizes vast
amounts of information. What
Max was theorizing was that after
many generations of ever-increasing
materialism and technological de'
pendency, our Aryan psyche is pre
senting us with archetypal images
exactly conformed to that mold.
This is not only possible, but very
probable. As Jung said:
''Man has only to realize that he is shut
up inside his mind and cannot step be
yond it, even in insanity; and that the
appearance of his world or of its gods
very much depends upon his own men
tal condition. "
As a matter of fact, it seems scien
tifically more likely that alien "gods"
would be transmitted by our own
collective unconscious, than those
of the Odinist pantheon which was
overthrown 1000 years ago. A tre
mendous amount of psychic im
pression has been added to our psy
che since Christianity conquered
the last pagan vestiges of Europe.
It is this very fact that interests me
most about "alien" sightings and
abductions, and the underlying
spiritual questions they pose. If the
"alien" sightings are due to primor
dial images from the collective un-
r
!
conscious-a subject even Jung
broached-that means those little
de-primalized "greys" are effecting
my perception of the world also
and yours. But Psychodynamics in
cludes processes which are magi
cal-by the most scientific defini
tion of the term-and which are ex
actly the type ritualistic method our
ancestors used from time immemo
rial to tap into latent psychic ener
gies and knowledge. It supplies us
with a deeper understanding of im
ages and actions which can help us
dig through 1000 years of alien
creed and materialism to reach the
primordial forces which can help
us today. This alone can return our
psychic content, and thereby only,
our genetic content, to the ascend
ing path of evolution. These ele
ments which we can conceive as
archetypes are what make us Aryan
(noble), and the further we move
from them, the less Aryan we be
come. For if we understand that
behind the instinct lies a deeper
essence, and behind the archetype
lies a deeper essence, we must un
derstand that behind the blood lies
a deeper essence also.
Moreover, Thule is the historical
land of origination of the Aryan
race, a land which even preceded
the Lemurian and Atlantean, and
which shall be a subject of our
"Oceanic Kingdom" series. So, in
stead of a "hit or miss" attempt to
activate psychic energies, using im
ages (visual and vocal) which may
have no results on the layers of
your psyche, like Thor for those
not of Scandinavian descent, or
Apollo for those not of Greek de
scent, etc., the Thulean images, al
though corresponding to a deeper
layer, are common to all Aryans. In
America, where ancestry is seldom
certain, this is important, for the
Thulean images lie at the core of
every single European pantheon.
Contrary to popular American doc
trine, "Odinism" (a name almost
non-existent in Europe) was not
the shared religion of "all northern
Europeans." In fact, almost every
area had its own gods, and when
listed collectively, they number in
the hundreds. Odinism, or prop
erly labeled, Norse paganism, is
popular today because, thanks to a
couple of thoughtful
Christians, formation
about it best pre
served.
Now, I
Odinism,
means classify
ligion," but we must admit it
is simple as compared with modem
thought-patterns, its mythological
significance is shot-through with
mere folk-tale, and all our informa
tion has been passed down by
Christians, which historically de
mands that we question what is,
and what is not, original, and
therefore genuine (compare the leg
ends of King Arthur!). Our spiritu
ality should be consistent with con
temporary thought. Science has
taught us a lot in the last 500 years,
and has become a cornerstone (one
of them) of the Aryan mind-all
this is wholly absent in Odinism.
In view of all this, it becomes obvi
ous that Odinism is simply not a
system at the level of-never mind
being able to elevate-the modem
Aryan weltanschauung. It is the es
sence of Aryan spirituality our
Movement needs- not mere tradi
tion and empty forms. I am not say
ing we need aliens for gods (haven't
we had enough of that?), but I am
saying we need very specific arche
types which represent concepts nec
essary for psychic harmony and
growth. This includes a quaternity
specifically akin to the Thulean
one. The Father: wisdom, culture,
and experience; Mother: genetrix
of life, cosmic goddess, family; Son:
ambitions, youth, conquering
spirit, life-force; Daughter: fertility,
wildlife, future of the race; and also
Damarasha: a spiritual representa
tion of becoming and renewal (of
archetypal images) of the gods, and
concomitantly, man; Uris an extra,
a chthonic deity representing man
as animal, harmony of higher and
lower attributes, evolution. These
archetypes, which are fundamental
to meaningful spirituality and psy
chological well-being, are not ade
quately represented in the Odinism
the Christians have passed down to
us.
However, we also recognize the
spiritual and philosophical attach
ment to Odinism of many in the
Movement, as a way to give practi
cal expression to what one feels in
his blood, or as perhaps a healthier
alternative to either Christianity or
Satanism. Whatever the case, we're
not trying to replace your gods, but
only trying to effectively stimulate
the Aryan psyche, which must be a
prerequisite to true Warriorhood.
Whatever the nature of your own
personal religion, Psychodynamics
is properly labeled science, and has
a proper place beside that part of
your activism.
When we understand the princi
ples behind the images and names,
not only are we more likely to acti
vate collective energies, but we'll
also begin depositing positive im
ages into our psyche, for ourselves
and our posterity. Moreover, be
cause our conscious and uncon
scious energies also effect all brain
washed Aryans who oppose us or
ignore our message, our image
entries onto the psychic plane will
ultimately affect their perceptions
of the world also, whether they like
it or not-this, too, is magic.
Religion might not be real to you,
but your psyche, and our collective
unconscious, most certainly is. It is
a blue-blooded trait of the Aryan to
create sciences-like psychology.
And it is also an Aryan trait to use
such to better himself, his people,
and his world. The time for this
step forward is now.
"Human knowledge consists essentially
in the constant adaptation of the pri
mordial patterns of ideas that were
given us a priori. These need certain
modifications, because, in their original
form, they are suited to an archaic
form of life but not to the demands of a
spedfically differentiated environment.
If the flow of instinctive dynamism into
our life is to be maintained, as is abso
lutely necessary for our existence, then
it is imperative that we remold these
archetypal forms into ideas which are
adequate to the present."
-C.G. lung, The Undiscovered
Self
White Order of Thule
P.O. Box 5661
Richmond, VA 23220
Vinland (USA)
gUaJirocosmos
ONA, 1997eh.
<t.. atanic reasoning, and the
& judgement of a 'thing', derive
from direct personal experience.
Thus, for the Satanist, there can be
no real understanding of some
thing until that something is lived.
Before then, understanding is
merely academic, relying as it does
on the validity of sources other
than one's own experience. An un
derstanding of a form cannot be
acquired through academic re
search, since one never lives the
form - there is only observation
within the comfort and confines
(morally and otherwise) of one's
own life, in the same sense as a play
or a film is viewed by an audience.
For the most part, the student is
free to be convinced or not by the
evidence studied - there is still the
freedom, consciously and uncon
sciously, to believe whatever one
feels comfortable in believing. All
there is, is 'opinion'.
With regard to a form which pos
sesses spirit, elan [such as National
Socialism], there can be no crossing
over from the life of the academic
into that form via academic study,
because the form so . studied' is a
living one; it cannot ever be really
known through words and ideas
(such as 'politics'), archaic folk
tales - or even Art and Musick. It is
a revolution of the soul, and as
such, true understanding via which
a reasoned judgement may be de
rived, can only be developed by liv
ing that revolution; by experiencing
the reality of those forces as those
forces are - by, essentially, living be
yond the confines of one's own self.
With this living, the life of the
individual, both inner and outer, is
effected and changed by the experi
ence because the experience is dy
namic and direct - it disrupts, and
unlike a book which can be dosed
and put away, it lives within and
without the individual every second
of that experiencing. There is a
deeper understanding gained
whereby the force that motivates
such a form is fully apprehended,
and thus, the various causal mani
festations (or 'histories'), are under
stood from the context of the es
sence, and are placed in perspective
without the interference of contem
porary morality and social sensitiv
ity. Essentially, this dynamic
method of understanding is the
only method relevant to a form
that possesses elan. This approach
to learning may invalidate the
methods by which the majority
seek to establish their right to learn
and so judge - but that is the real
ity. One either approaches learning
as a consumer via the 'definitive',
established approach (ie. investiga
tion solely via the respected meth
ods of academic bodies - such as
'universities'), or one seeks the dif
ficult - and sometimes dangerous
path of challenging one's own rea
sons for believing (and living!) via
practical integration with a particu
lar form.
Of course, there are very few who
would undertake this direct ap

proach simply because, if they are
being honest, they would not wish
their lives to be so disrupted - and
living life as, for example, a danger
ous revolutionary is too frightening
a prospect. For the Satanist, it is
precisely these reasons which make
such an undertaking necessary.
The development of Satanic
reasoning is part of the purpose of
the Insight Role (qv.). This al
chemical method is very hard, as it
requires the Satanist to believe in
their role - and convince other non
Satanists of their sincerity via prac
tical acts [it is no use just editing a
(for example) National-Socialist
journal - or writing learned articles
for existing journals]. The role usu
ally brings an alienation of occult
comrades; family; other friends
sometimes the loss of personal free
dom. It severely tests, and thus de
velops - or destroys - character.
This method is not, as
some may perceive, solely a cyni
caVclever manipulation of a form
for selfish ends, whereby all forms
are regarded as merely means to be
discarded when personally appro
priate. An Insight Role teaches em
pathy. of forces that exist beyond
the life of the Satanist, and how
they influence the masses, contrib
uting to the evolving of civilisa
tions, etc. There is a real apprecia
tion of the form so lived; an appre
ciation judged not solely from a
. Satanic/Sinister' - or socially con
ditioned - perspective, but accord
ing to the form as that form is, on
its own "light" terms. The Satanist
is and is not that role: an aware
ness that is, before Adeptship,
quite difficult to live with - and is
seldom, if ever understood by non
Initiates.
This is the meaning and
purpose of Sinister Magick: to
bring a synthesis via the conflict of
opposites that exist within and
without the Individual. This syn
thesis is the result of a practical
journey, where this bifurcation
must still be experienced if the
forces that do still exist within the
psyche of the Initiate are to be even:
tually understood, beyond intellec
tual apprehension, as 'abstractions'.
Thus, the meaning of Satan and
the purpose, for Individuals and
Aeons, of the Seven-Fold Sinister
Way: to undertake acts of positive
opposition, 'blasphemy' j because
without such acts of extreme defi
ance, there is no genuine inner lib
eration... and so shall it remain for
many centuries to come (see also
Satanism, Blasphemy and the Black
Mass MS).
An Insight Role thus
creates a real understanding of Ae
onies - an understanding beyond
the self, and thus the cultivation of
the faculty of Reason, and the glim
merings of genuine Wisdom. As
stated, without this (arduous) expe
rience, there is a staying where one
is - despite whatever level of intel
lectual esoteric apprehension
gained - centered around a mostly
self-indulgent life-style. Essentially,
without experiencing this bifurca
tion, the psyche will not be
changed, thus preventing it from
travelling towards those realms that
separate
Adept.
the Initiate from the
ONA,1997eh
000
Might was right when Caesar
bled upon the stones of Rome,
Might was Right when Joshua led
his hordes o'er Jordan's foam,
And Might was Right when German troops
poured down through Paris gay;
It's the Gospel of the Ancient World
and the Logic of To-Day.
Behind all Kings and Presidents-
all Government and Law
Are army-corps and cannoneers-
to hold the world in awe.
And sword-strong races own the earth
and ride the Conqueror's Car
And UbertY has never been won,
except by deeds of war.
What are the lords of hoarded gold
the silent Semite rings?
What are the plunder-patriots
high-pontiffs, priests and kings?
What are they but bold master-minds,
best fitted for the fray?
Who comprehend and vanquish by
the Logic of To-Day?
Cain's knotted club is scepter still-
the "Rights of Man" is fraud:
Christ's Ethics are for creeping things-
true manhood smiles at "God".
For Might is Right when empires sink
.in storms of steel and flame;
And it is Right when weakling breeds-
are hunted down like game.
Then what's the use of dreaming dreams
that "each shall get his own"
By forceless votes of meek-eyed thralls,
who blindly sweat and moan?
No! a curse is on their cankered brains
their very bones decay:
-Go! trace your fate in the Iron Game,
is the Logic of To Day.
The strong must ever rule the Weak,
is grim Primordial Law
On earth's broad racial threshing floor,
the Meek are beaten straw.
Then ride to Power o'er foemens neck
let nothing bar your way,
IF you are fit you'll rule and reign,
is the Logic of To-Day.
You must prove your Right by deeds of Might
of splendor and renown.
If need-be march throughflames tifhell,
to dash Opponents down.
If need-be die on scaffold high-
in the mornings misty gray
For "UbertY or Death" is still
the Logic of To-Day.
Might was Right when Gideon led
the "chosen" tribes of old,
And it was right when Titus burnt
their Temple roofed with gold:
Might was Right from Bunkers Hill
to far Manilla Bay,
By land and flood it's wrote in blood
the Gospel of To-Day.
''Put no trust in princes"
is a saying old and true,
''Put no hope in Governments"
translateth it anew.
All 'Books of Law and 'Golden Rules'
are fashioned to betray;
'The Survival of the Strongest'
is the Gospel of To-Day.
Might was Right when Carthage flames
lit up the Punic foam
And - when the naked steel of Gaul
weighed down the spoil of Rome;
Might was Right when Richmond fell-
and at Thermopalye
It's the Logic of the Ancient World-
and the Gospel ofTo-Day.
Where pendant suns in millions swing,
around this whirling earth,
It's Might, It's Force that holds the brakes,
and steers through life and death:
Force governs all organic life,
inspires all Right and Wrong.
It's Natures plan to weed-out man,
and Testwho're the Strong.
- Ragnar Redbeard
1896

C7ri he two individuals passed
through the Cathedral Main
Gate. There was little difficulty in
passing the ticket boxes, installed a
year or so ago with the intention of
collecting payment from the mass
of tourists that passed through the
Cathedral each year. The first indi
vidual showed his pass, he didn't
speak or smile. His partner
quickly spoke to the woman seated
in the little office before continu
ing his journey.
It was an overcast day, a
light rain gently fell towards the
dampening earth, Without speak.
ing to one another the two figures
followed the path that provided
tourists and pilgrims alike with a
route around the Cathedral. AJ...
ready the walls were becoming
black, a sign that their power was
growing stronger. Only the two
individuals, both dressed in black,
noticed the gargoyles and Green
Men that smiled grimly down on
the passers-by. Every now and again
one of them would stop outside a
doorway and speak a few words in
Latin, a language that few used in
modern times, but one that sus
tained within its grammar and
syntax an emotive that
could concentrate the mind upon
the Magickal Powers the individual
was invoking. As their journey con
tinued they passed the statue.
known as the . Son of Man" they
ignored it, knowing that soon it
would become host to one of their
own.
With their walk of the cir-
Lyceus, ONA.
cumference completed they made
their way inwards, entering the
sanctuary of the Nazarene. Here,
there had been many phases of
building, the fire of 1174 had left
half of the building in need of re
pair and there could still be seen
many symbols and signs left by the
Masonic workers. Over the follow
ing eight-hundred years building
work had continued right up until
modern times when the Nave had
been refloored. And though the
Nazarenes had ensured that no his
torical proof of the Old Ways was
to be found during the recent
phase of excavation and building
work, whispered rumours of an
cient mounds and sacred wells
found within the Cathedral walls
remained.
Walking around the upper
part of the Cathedral the compan
ions remained in a state of inner
calm and meditation, the shorter of
the two speaking Latin in a
hushed voice. Reaching the pulpit
the figures separated, as one fo
cused his energies upon the Pulpit
itself, watching as its body became
blackened until it collapsed in
upon itself as decay set in.
liTo open the blind eyes, to
bring the prisoners from the dun
geons, and Them that sit in dark.
ness out of the prison house...'
"...ye that go down to the
sea, and all that is therein, the isles,
and the inhabitants thereof..."
"Let them give glory unto
the Lord and declare his praise in
the islands. The Lord shall go forth
as a mighty man; he shall stir up
jealousy like a man of war; he
shall cry, yea, he shall shout aloud:
he shall do mightily against his ene
mies.
Standing at the Lectern, the
Priest carefully selected the verses
from the Bible which lay open at
the Book of Daniel, he smiled as
his words formed images that
filled the Cathedral with Chaos.
Turning to the High Altar he felt
the cold current of Chaos energy
pass through his body and into the
foremost place of Nazarene wor
ship and it was destroyed.
When they entered the
Crypt all was silent. Here they had
come many times, in preparation,
communing silently with the an
cient images of the beasts:
Wyverns, Dragons, Griffins, Green
Men all apparent to the discerning
eye. Their existence proving that
the apparition of the Nazarene re
ligion was but a thin veil through
which the Old Ones look. Here,
the minds eye, the Eye of Satan,
could watch Them sleep, frozen in
stone and yet, with the right
Magick, They could be awoken and
return as a cold wind that blows
the stench of death upon a recent
field of battle.
At the far end of the Crypt,
known as Eastern Crypt there lay
the Jesus Chapel, the Chapel of the
impostor. Here the two Sinister
Priests were left alone, a brief re
prise from the constant throng of
tourists and pilgrims that uncon
sciously invaded the silence of their
Black Meditation.
Concentrating intently
upon the energies they were invok
ing they began the slow unearthly
chant of their Tradition: Dies irae,
dies illa, solvet saeclum in favilla,
teste Satan cum sybilla, quantos
tremor est futurus, quando Vindex
est venturus, cuncta stricte discus
surus, dies irae dies illa." The words
resonated throughout the Crypt, as
though the Crypt itself had sud
denly awoken from a sleep and was
now replying or uniting with the
Sinister Chant. With the second
chant came the birthing and the
preparation of the host who would
become the new channel for the
Chaos.
Looking at one another,
on completion of their third chant,
they moved to the Chapel of the
Lady of the Undercroft, the central
chapel in the crypt where they
would light the three candles in
honour of the work.
With their Black Medita
tion completed, in silence they left
the Crypt, passing members of the
Nazarene clergy as they left. Out
side it remained overcast...
Epilogue
Late that evening, high upon one
of the ancient hills that formed
part of a ridgeway that passed
through the countryside of South
Fast England, two individuals gath
ered to prepare the way for They
Who Are Never Named. To at
tempt to open a Gate to the Land
Beyond and so return to Earth the
Blackest powers in the Universe...
Aperiatur terra et germinet Chaos
Lyceus, ONA.
Jtsoteric
dfurfijer
l' n the light of recent archaeo
cY logical discoveries, it is possible
that the origins of Albion/
Hyberborean culture are in fact
much older than dates previously
documented in Order teachings.
According to these recent discov
eries, it may be suggested that the
ethos which gave birth to the civili
zation of Albion was in existence at
least 12 - 10,000 yrs BP. Recent
findings have included the dating
of the very early phases of Stone
henge to 10,500 yrs BP, and what
could prove to be almost irrefuta
ble evidence that this early Aryan
civilization had visited/colonised
what is now America [ie. the re
mains of 'Kennewick Man' - dated
approx. 9,200 yrs BP].
It may yet be discovered that
this ethos and associated civiliza
tion(s?)/culture is indeed much
older than the dates quoted
above - that there did exist a civili
zation or culture which expressed
in practice the genuine Western, or
Aryan, esoteric Tradition at least
20,000 yrs BP. Whether or not this
culture was an advanced expression
of this ethos - ie. whether or not
one or more of its various phases
could be regarded as an aeon with
an associated Higher civilization
will remain for the present un
known.1 However, the present
writer is inclined to believe that the
evolution of this ethos was slow
and organic - and in its beginnings
until the time of Albion "primitive"
and largely intuitive, not necessarily
implying the urge to order that is
characteristic of a civilization.
This spiritual legacy, which
evolved to inspire the building of
several ancient structures across the
globe, flourished throughout Al
bion up until 5,500 yrs BP, after
which time there was a slow de
cline/loss. The height of this flour
ishing is identified by Tradition as
the Hyperborean Aeon. After
3,000 yrs BP - at this time there oc
curred significant social change
(possibly in part connected to the
influx of the Celts, and the gradual
ordering/emergence of the
"Druids") - the "Tradition" (or
rather, the remnants of its teach
ings) was preserved solely in an area
of the Welsh Marches [and from
thence to 1,50Oyrs BP - inaugura
tion of the Western Aeon - and
from there to present day].
It must be remembered that the
"Tradition", this legacy of Albion, is
much more than an inherited set
of (now fragmentary) teachings. It
was, and is, a certain attitude to life
(qv. Exeat, Eira, and "Aeonics"
MSS).
Essentially, the "Tradition" was
and is a way of Being - beyond even
the structures/histories/images/
words associated over the aeons
with "the Sinister". It is ethos: a way
still exemplified, as pure as it was
in its origins, in the lives and the
living of present-day genuine Initi
ates.
/\/\/\
There has been some confusion
in recent years concerning the na
ture of the "worship" that character
ised the culture of Albion. Knowl
edge of the stars played a deeply es
sential role in the social structure
for various reasons (some of which
are unknown), but this did not
make the people of Albion "stellar
worshippers". Here, one has to be
clear about the meaning of
"worship".
The culture of Albion was com
prised of solar cults for some very
simple and fairly 'non-esoteric' rea
sons. The main reason, and thus
the true nature of "worship", is re
vealed to anyone who has spent
time living a simple and genuine
rural existence of self-sufficiency, or
has spent time living thus, alone, in
a real natural wilderness. What is
revealed should be obvious: our
fundamental relationship, as living
beings who require life, with the
Sun.
ONA, 1998eh.
1According to the Dark Gods
(see various MSS), this culture could
be said to be a legacy from contact
with either or both the "Dark Gods"
and the "Elder Gods" - or a direct con
tinuation or derivative of one of those
"extra-terrestrial" civilizations/ethos.
000
Jtsoteric

U" ccording to Esoteric Tradi
the culture which ex
isted in Albion extended and ex
plored a good bit further than its
epicenter - and its origins may be
much older than previously be
lieved (qv. Esoteric Tradition - addi
tional notes MS). It is related that
the peoples of Albion
1
may have
settled as far as North America!
Canada. Recent controversial ar
chaeological finds may be establish
ing a good deal of evidence for this.
The best known of these
recent discoveries is 'Kennewick
Man' - whose remains were found
in a small town in Washington
state. Though initially assumed to
be the 9,200 year old remains of a
Native American, further examina
tion has suggested that these re
mains resemble European Man
more so than a Native American.
The remains have been placed at
being between 9,200 and 9,600
years old, which would suggest that
the origins of the civilization of Al
bion extended as far as even the
northern United States.
Much controversy has en
sued over the notion that
Kennewick Man may be European,
or a direct relative thereof. Natu
rally, given the current state of hu
man interaction in North America,
such a notion - since it might
benefit European Americans at the
'expense' of the Native Americans
who believe him to be one of their
descent - is strongly looked down

upon. Though if we are ever to
look at history accurately, this is a
notion which needs be explored.
It is believed that the flow
of Aryan population stretches from
Europe, through Northern Asia,
across the Bering 'land bridge' and
into Alaska/North America. Re
cent Scientists have given support
to the notion that European Man
occupied the entire northern re
gion of Asia at one point, enabling
such a movement into North
America. Esoteric Tradition has
also stated that the hyperborean
civilization was sea-faring, and may
have explored as far as Iceland and
North America via the waters.
While it seems more likely that
Kennewick Man came to North
America via the Bering land bridge,
the possibility still holds that other
hyperboreans may have visited by
sea. The seafaring nature of Al
bion, and travel to North America
would have been made much easier
then, due to the lower sea levels.
Some scientists have gone even as
far in this theory as to hypothesize
that early Europeans may have vis
ited North America on 'skin boats'.
The controversy surround
ing Kennewick Man, may eventu
ally result in the cease of scientific
examination of the remains, and
reburial by the Native Americans.
While this outcome is not likely,
since the evidence suggests he is
not of Native American descent, it
remains a possibility. At the time of
writing, the issue is at a stand still,
while the remains are given time to
adjust to the environment they
have recently been moved to for
further study. It is anticipated that
the outcome of the studies will
spark much further exploration of
the notion that hyperborean (or
pre-hYPeTborean) man traveled and
settled as far as the Unites States.
Suggested further reading and ref
erences:
Various Notes on Esoteric Tra
dition, including those con
tained in Hostia - Regarding
the dating of esoteric tradition,
the possibility of hyperborean
civilization traveling, via the
sea, to North America and so
on.
Tri-city Herald (Kennewick,
Washington) news story ar
chives. Available via the inter
net at:
http://www.tri-cityherald.com/bones/
Northern Clans, Northern Traces.
http://www.nmnh.si.edu/arctic/htmll
ancient.html
Thornian,ONA.199geh.
1 The Hyperborean civilization of Al
bion being dated approximately
7,000 - 5,500 years BP (5,000
3,5000 BCE). However, originally Tra
dition stated that the hyperborean
civilization existed around 7,000 to
6,000 BCE. This was revised after a
thorough examination of the dating of
the Tradition (qv. The Dating of Eso
teric Tradition MS), as it is believed
the original Tradition may be off by at
least a thousand years.

Christos Beest, ONA. 1998eh
II authentic occult Ways
C.J \.- bring enlightenment - that is,
they bring a living apprehension of
the cosmos as a unified Being, and
the purpose of individual existence
in accord with that Being. In the
Dark Tradition, this apprehension
is but a beginning.
The Sinister Path aims to bring
this apprehension via its various
Grade rituals, ordeals and tasks.
These experiences, as has been writ
ten many times, gradually expand
individual consciousness into acau
sality. The Initiate, if they are hon
est with themselves, will know what
experiences are necessary in order
to bring an internal balance, and so
enable progress along the Way.
However, these various ordeals
do not in themselves produce en
lightenment. In understanding
this, an Initiate of the Way must
cease to view the ordeals as forms
of conventional "Occultism"; that
is, as isolated rituals which suppos
edly provide "quick fix" results, and
an instant attainment of some
grand occult title. The ordeals must
be understood as ways and means
to enlightenment only within the
context of the whole journey, from
"novice" to "immortal".
In particular, each Grade ritual
is a rite of consolidation, a method
to distill the wisdom from the pre
vious tasks and ordeals (such as an
"Insight Role"). For example, the
Grade ritual of External Adept, by
its very nature, provides the condi
tions necessary to reflect upon the
previous stage of Initiate, and to
thus allow a process of understand
I
ing to occur unhindered. This un
I
derstanding, produced by the con
ditions of the rite and derived from
the experiences which have led up
to it, is the quintessence of each
Grade ritual.
I
By allowing this consolidation,
via a method which fulfils Satanic
criteria, character and creativity is
deepened and further evolved, and
thus the next stage of the Way is
made possible. This next stage sig
nifies the practical implementing of
this "further evolving" in the real
world.
This process is particularly dem
onstrated by the Grade Ritual of
Internal Adept. The conditions of
long isolation and silence enable,
really for the first time, genuine un
derstanding of the Way as previ
ously and uniquely experienced by
the prospective Adept. This under
standing occurs of itself, because
the prospective Adept has ceased
the practical, dynamic life of experi
ence that was previously required.
Thus, the rite of Internal Adept
only produces enlightenment when
a sufficient amount of sinister expe
riencing has occurred (usually over
a period of three to seven years fol
lowing Initiation). The ritual may
be undertaken at any time, but may
not produce what it is designed to
produce if the time is not ready for
its undertaking: this is to say that
enlightenment does not merely re
sult from spending a minimum

amount of three months living iso
lated in the wilderness. It is easy to
become enchanted with the
"glamour" and challenge of the im
age of that particular rite: but the
outward form is only surface and
meaningless if undertaken simply
for its own sake.
The prospective Adept there
fore will come to an intuitive un
derstanding of the essence of that
ritual beyond its appearence,
within a time-frame unique to their
own development. When that in
tuitive understanding occurs - and
the individual will know when it
does - then all the conditions, eso
teric and exoteric, are present for a
genuine, successful undertaking.
Any attempts prior to that point of
intuitive understanding implies
that the ritual is being undertaken
for the wrong reasons, and will end
in failure.
One such reason is to see the
rite of Internal Adept as an escape
froml solution to personal prob
lems or circumstances - and for
those subjected to the pressures
and sicknesses of modern urban
life (or the culture of the "real
world" in general), the allure of liv
ing as the archetypal Hermit is un
derstandably very strong. But the
ritual does not in itself constitute a
new way of life - although it does
give, perhaps incidentally, a
glimpse of the beginnings of such a
way; and if such a new war is de
sired, then it must be discovered
and created prior to or following
the ritual itself. (Conversely, an es
tablished, productive and "happy"
life can produce excuses not to un
dertake the ritual.)
Following completion of the In
ternal Adept rite, the new Adept
returns to the world and begins to
implement their Destiny, of which
they are now conscious. The tasks
then required are devised by the
Adept themselves, in accord with
that Destiny. Only when (and it)
the primary goals of that Destiny
are achieved, can the next stage of
Master/Mistress occur.
Essentially, the undertaking of a
Grade ritual should not occur as a
consequence of allowing uncon
scious and personal motivations to
dominate (which are then obscured
in fine-sounding ideas or excuses).
Personal dilemmas are there to be
resolved in other ways, and the
Grade rituals there to be allowed
no matter what the desire of the
Initiate - to occur of themselves. In
allowing this, the Initiate needs to
develope a certain detatchment
from the personal - a combination
of the intuitive and the objective.
Where the various other tasks
are concerned, such as those listed
in Hostia, the Initiate is
alchemy of other tasks, that such a
time will arrive, to thus be acted
upon, using their own initiative.
This time does not stay, but is as a
gate that will open and then begin
to slowly close, until the opportu
nity is lost. In this - as in all
other aspects - self-honesty is the
fundamental requirement of any
one who seriously aspires towards
the ultimate goal of wisdom.
To conclude: an Intitiate should
ask themselves the following ques
tions. What really is the purpose,
for the individual and beyond, of
each Grade ritual? Is such an or
deal undertaken because of the
glamour and promise of its
"image"? Is the ritual to be manipu
lated for personal ends, or are there
larger forces involved to which the
individual must learn to listen? If
there is a larger force, what is it and
how is the individual to listen? In
so answering, there is no point in
simply regurgitating the expected
ally led into these by the theory; one must answer ac
who is acting as their guide. Some
times such tasks are not under
taken altogether willingly, but are
experienced because the advice of
the guide - someone who has trav
elled further along the Way - is
trusted and accepted. Such tasks
harden personal character, provide
greater insight into oneself and the
world, and further refine a sinister
focus and understanding. Such a
focus/purpose/sense of Destiny,
enables judgement and the endur
ance to see that judgement
through.
As for the Grade rituals - at least
beyond the Grade of External
Adept - the Initiate must them
selves learn to wait and watch for
the right time and trust, amidst the
cording to how one feels.
A real Adept knows the an
swers.
1998eh
[See also Creating Falcifer MSj
000